Perfect Enlightenment 无诤三昧


In the Sutra of the Forty-Two Chapters, in the chapter entitled the Unreality of All Concepts and Ideas, the Buddha said, “My doctrine is to be mindful of no-mind, to act with non-action, to speak the inexpressible, and to cultivate non-cultivation.”

The Diamond Sutra says, “I, Subhuti, do not say to myself that I excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions, for if I ever thought of myself as such then it would not be true that I escaped ego delusion.”
“A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything.”
“Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses.”

The Heart Sutra says, “Therefore, in emptiness there are no sights, sounds, smells, tastes, sensory sensations or any mental conceptions… no consciousness, … no wisdom and no attainment.”

Hence the Buddha taught his disciples to purify their minds. When the mind is purified, it is empty of all conceptions, ideas, or such perception as a self, a being, a soul, or a universal self. This is known as one of ‘no-thought’, ‘no abidance’, ‘no-cultivation’, and ‘no attainment’.

四十二章经云念等本空。佛言:吾法念无念念,行无行行,言无言言,修无修修。
金剛经云:我不作是念,我是離欲阿羅汉。以須菩提实无所行,而名須菩提是樂阿蘭那行。又云是故須菩提,諸菩薩摩訶薩,應如是生清凈心,不應住色生心,不應住声香味觸法生心,應无所住而生其心。
心经云:是故空中无色声香味觸法。无意識界,无智亦无得。
是故佛言自淨其意,意淨則三心空,四相離,此所謂无念无住无修无証之者也。
Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Om Mani Padme Hum o.m唵 ma麼.ni抳pa缽dme訥銘(二合)huu.m吽


The four-armed Avalokitesvara

The Taisho Tripitaka Vol. 46 No. 1955, the Collection of Essential Doctrinal and Tantric Methods for Achieving Perfect Enlightenment says, “Next chant the Six Syllables Great Brightness Mantra 108 times as follows:  om mani padme hum .

Wherever you chant this mantra, immeasurable Buddhas, bodhisattvas, divas, dragons, and other dharma protectors will congregate before you. You will possess the power to enter immeasurable Samadhis. You and seven generations of your family in your ethnic group will be liberated. Even the worms inside your body will become bodhisattvas. With each passing day, you will possess the merits of the six paramitas. You will become infinitely eloquent and immaculately wise. Whomever your breath touches will be cured of the poison of hatred and will become bodhisattvas. You chant this mantra once and your merits will equal those of all peoples in the universe who have attained the status of the seventh stage of bodhisattva. This mantra is the sublime, bright, and true paramahrydayam (primordial heart) of Avalokitesvara. If you write this mantra, your merits will equal those of copying all the sutras in the Tripitaka. If you write even on syllable of this mantra, your merits will equal those of building as many Buddha statues with gold and precious stones as there are atoms in the universe. If you know this mantra, you will not be hindered by greediness, hatred, and delusion. If you carry this mantra on your body, you will not be greedy, hateful, or deluded. All the sentient beings that you touch or see will become bodhisattvas and will never suffer from birth, aging, sickness, and death. This concludes the explanation of the Six Syllables Great Bright Mantra”.

大正新修大藏經 第四十六冊 No. 1955《顯密圓通成佛心要集》云:次誦六字大明真言一百八遍。真言曰。om 唵 mani 抳pa缽 dme 訥銘 (二合) hum 吽。
若誦此咒隨所住處。有無量諸佛菩薩天龍八部集會。又具無量三昧法門。誦持之人七代種族皆得解脫。腹中諸蟲當得菩薩之位。是人日日得具六波羅蜜圓滿功德。得無盡辯才清淨智聚。口中所出之氣觸他人身。蒙所觸者離諸嗔毒當得菩薩之位。假若四天下人。皆得七地菩薩之位。彼諸菩薩所有功德。與誦六字咒一遍功德等無有異。此咒是觀音菩薩微妙本心。若人書寫此六字大明。則同書寫八萬四千法藏。所獲功德等無有異。若以金寶造如來像數如微塵。不如書寫此六字中一字功德。若人得此六字大明。是人貪嗔癡不能染著。若戴持此咒在身者。亦不染著貪嗔癡病。此戴持人身手所觸眼目所睹。一切有情速得菩薩之位。永不復受生老病死等苦。說此六字大明竟。

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Dreamers in dreams


Life is like a dream. In our dreams we meet people and we do things and they appear real. These people and things appear in various forms but they are still in our dreams, so we call this “form is emptiness” because these forms neither exist nor non-exist.

Next, let’s say someone we love is also dreaming in our dreams. We want to wake that person up, so we tap on his/her shoulder. Do you think we can wake up a dreamer in our dreams when in fact we are dreaming? Since what we experience in our dreams appears so real, we call this “emptiness is form”, i.e. the state that is neither existent nor non-existent appears in the forms of everyone and everything in our dreams.

So you think that I was talking about our dreams, huh? This in fact is the key to reality in life. What we call reality is but the fleeting moments in our dreams in which forms appear in emptiness and emptiness creates more forms. A Buddhist who knows prajna emptiness knows how this Buddhist tenet works through every facet of life.

凡夫因三毒,住世修行,然而連自己也是個有為法,如露电、如泡影、如夢幻。所謂人生一台戲也。敢问,癡人做夢,何時方醒?假人做夢也會醒麽?

人生如梦。梦中人物栩栩如生,有声有色,然仍是梦,故说色即是空,以其尘境不实也。次说梦中人做梦。梦中人如何唤醒梦中人?梦中尘境既然幻生,故说空即是色,以其尘境如真也。此所言梦,实是人生一实相关键所在。吾人所谓现实无非梦中尘境幻生幻灭。色空辨则人生如梦。梦中人物栩栩如生,有声有色,然仍是梦,故说色即是空,以其尘境不实也。次说梦中人做梦。梦中人如何唤醒梦中人?梦中尘境既然幻生,故说空即是色,以其尘境如真也。此所言梦,实是人生一实相关键所在。吾人所谓现实无非梦中尘境幻生幻灭。色空辨则空性明。